lesome to a mind, conscious of hostility to his moral attributes. To the good man, on the contrary, all the objects of nature afford pledges of security and eternal life, as they indicate the care and agency of a friend, omniscient and almighty.

"The meanest flow'ret of the vale,

The simplest note, that swells the gale,
The common sun, the air, the skies,

To him are opening paradise."

So far as you oppose, or neglect religion, you are at warfare with reason, with moral feelings, and with God.

The moment you deserve the name of Christians, this conflict terminates, your heart and intellect are reconciled, and you have identified your interest with that of your Maker.

Young Gentlemen-I wish for each of you a character formed on the principles of Christianity. I wish for each one of you as much wealth, and influence, and honor, as are consistent with your highest moral elevation, and with your final enjoyment of that crown, which the Lord, the righteous Judge, shall confer on his saints, at the day of his appearing.

ADDRESS,

DELIVERED AT THE COMMENCEMENT IN 1813.

Young Gentlemen,

FROM receiving the honors, to which, by your habits and proficiency in science, you are now entitled, I will detain you but a short time, by those observations, which have occurred to me, on harmony of character.

Whatever be the design in painting or poetry, whether to excite emotions of gloominess or joy, we expect to find, and are dissatisfied at not finding such objects, and such combinations, as, either by their nature, or by the connexion in which they stand, contribute to the intended effect. If, in the group of objects thus collected, any are found of discordant qualities; if, in a scene, designed to produce joy, any objects are intermixed tending to excite grief or gloominess; or, if, in a scene designed to excite the latter emotions, we discover any thing gay or ludicrous, the discovery never fails, not only to obstruct the general effect, but likewise to produce pain.

These remarks are introduced, for the purpose of illustrating those, in which we are more interested.

As the general beauty of the natural world consists much in that variety, which is constituted by objects adapted to different purposes; so the beauty and happiness of civil society depend, in no small degree, on that variety of character, which is the result of different pursuits, or of having in view different objects.

And as beauty in painting, architecture or poetry, in natural or artificial scenery, consists much in the parts being so formed and adjusted, as to contribute to that general effect, which is the apparent object of the work; so the beauty of a particular character is greatly heightened, when all its parts are discovered to be subservient to that object, whose accomplishment is intended. Professions or employments in life, whose immediate objects are very different, may, notwithstanding, in an equal degree, contribute both to individual and public happiness.

In the election which you make, it is not permitted to consult your own, much less your temporal advantage exclusively. Not only divine wisdom, but uninspired philosophy has taught us, that we are not born for ourselves, but that, as all the fruits of the earth are produced for the sake of man, so are men created for each other. In a matter so important as the choice of a profession, on which your future cast of character and standing in society will greatly depend, your best judgment is to be deliberately employed. But when a choice is thus made ;when you have determined on that institution of life, in which you believe, can be best answered the great purpose for which life was given, to that let your efforts, your studies, and your habits be accommodated. I know, indeed, that to some favored individuals, Heaven has been pleased to impart intellectual powers, so rich and various, as to enable them to become well versed in the science of different professions, and to acquire, in addition to this, an extensive acquaintance with most of those subjects, which are open to human investigation. To them may be applied the praise, lately bestowed on a British statesman: "There is not a subject presented to him, even casually, in which his ability is not conspicuous."

But persons of this description are so uncommon, and when they do appear, are so marked out for their high destination, that men of usual, or even very respectable talents, are wholly without excuse for mistaking themselves to be of this number. The rays of ordinary genius falling intensely on one point, will make some impression; whereas, if diffused over a large surface, VOL. II. 55

they will scarcely be felt. If, therefore, you determine on a profession, determine at the same time, to make the most of your talents in that profession.

I do not advise you thus, because in the course here prescribed, ambition is most sure to be gratified, though such unquestionably is the fact; but because I am persuaded that, generally speaking, the interests of society are best promoted, when individual attention is much directed to individual objects. If, for example, the happiness of those around you will be advanced by your cultivating the healing art, it will still more be advanced, if, in that art, you become skilful. If duty requires you to become a counsellor or advocate, it requires you to qualify yourself for giving good counsel, and for making an able defence. If duty directs you to be a soldier, it likewise directs you to cultivate not only personal courage, but a systematic acquaintance with the science of war. And if you have reason to believe, that the divine Author of our most holy religion requires you to unfold its doctrines and enforce its precepts, can you doubt the obligation lying on you to do this in the most interesting, judicious and powerful manner? It is, indeed, almost a contradiction to allow, that any profession contributes to the virtue and happiness of men, unless we at the same time allow, that eminence in such professions, would, in a higher degree, accomplish this object. It is without question, your duty to cultivate all the powers of the human mind, and not only to retain, but augment those general acquirements, which you have already made. What I wish to inculcate is, the importance of bringing all these to bear upon that institution of life, which, on taking an enlightened view of your own powers, and the wants of society, you shall deliberately and conscientiously choose.

To effect this, that is, to render your present and future acquisitions tributary to one leading object, will be easy, just in proportion to the interest and ardor, which that object excites. By ardent and intense application to a subject, you obtain a knowledge, not only of its more obvious, but of its more remote relations; and when any thing is represented either to the eye,

the ear, or the understanding, which may have even a slight bearing on such a subject, the mind will seize upon it with incredible facility and readiness.

But it may still be asked, whether the great design of our existence, which is to secure our own happiness and to promote that of others, can be as well answered by devoting the mind to one object as by dividing it among many.

As to the first, viz. personal enjoyment, so far as it depends on the kind of pursuit, I appeal to you, whether those who are strongly attached to their profession, or to any particular departments in science, do not appear to be more happy on that very account.

As to the second, that is, the happiness of others, the case is still more clear. Eminence in a profession is important, we have seen, for the same reason, which renders the profession important. If the interests of society require one, they likewise require the other. And that eminence is to be attained only by concentrating the mind, cases of extraordinary genius being excepted, is too obvious to need proof. And further, as to making discoveries in science, or illustrating them, these are generally the result of attention, directed to a particular object or department. But if the discovery be made, it is immaterial, whether by one person or twenty, as it is henceforward held among scientific men, as common property, and its application to the purposes of life becomes general. In fine, if the common arts of life are carried to a greater perfection by a division of labor, than if every man should undertake to fabricate for himself, his utensils, clothing and furniture; and if the former arrangement be more favorable than the latter to the happiness of human society, it undeniably follows, as a general truth, that those who embrace any one of what are called the learned professions, will, by assiduous attention to it, best discharge the debt which they owe to the public.

Nor need you be under any apprehension lest the method here prescribed, should contract the mind by confining its powFor the more ardently and thoroughly you study a pro

ers.